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[468] It is by no means clear whether this line means that Andromache merely lets fall her head-dress involuntarily, or tears it off as a sign of grief. “χέε” of the vulg. of course expresses the former view, but this does not seem consistent with τ̂ηλε, which demands the stronger βάλε. Ar. himself thought that 468-72 would come better after 476; but the transposition would involve an awkward separation of “ἔειπε” from the actual words. It is not impossible to suppose that “βάλε” refers to the moment before the faint, by such a “ὕστερον πρότερον” as we occasionally find; if transposition were admitted, we might place 467 after 472. But this is not psychologically true or poetically effective — the faint should come at the moment of the shock. We must then, while reading “βάλε”, still refer it to the unconscious violence of her action even in the moment of fainting (cf. 406). δέσυατα is a general name for the articles of the head-dress named in the following lines. Helbig (H. E. 219-26) explains these as follows. The ἄμπυξ is a metal diadem over the forehead, the “στεφάνη” of 18.597: cf. “χρύσαμπυξ” of horses 5.358 etc. and of the Muses, Hes. Theog. 916.κεκρύφαλος is a hood, or rather a high stiff cap, apparently of oriental origin. The κρ́ηδεμνον is a sort of mantilla thrown over the head (App. G, § 11). The meaning of the πλεκτ̀η ἀναδέξμη is doubtful; Helbig identifies it with a roll, apparently of some twisted stuff, which in Etruscan tomb-pictures is found in connexion with an obvious “ἄμπυξ” and “κρήδεμνον”, surrounding just such a high stiff cap as the “κεκρύφαλος” has been assumed to be. Studniczka (pp. 128-31) sees in the “κεκρύφαλος” a kerchief fastened on the head by a band round the hair, the “ἀναδέσμη”, identical with the “μίτρα” of the classical age. Of the two explanations Helbig's seems most consistent with a sudden pulling off; but we have no evidence that any Greek woman ever wore such a headdress.

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